UNDERSTANDING THE IMPORTANCE OF COMMUNAL ESSENCE IN RELIGIOUS PRECINCTS in the City of Pune , India by Vipashyana Priyadarshi

UNDERSTANDING THE IMPORTANCE OF COMMUNAL ESSENCE IN RELIGIOUS PRECINCTS in the City of Pune, India

Vipashyana Priyadarshi MAAD- Architectural Thesis 2018-2019 Mentor- Krzysztof Nawratek, Ahlam S Harahsheh Cluster- Politics Word count-7637

ACKNOWLEDGEMENT I would like to take this opportunity to thank the following people for their time, support and guidance throughout my thesis. I would like to thank my Mentor and Supervisor Professor Krzyzstof Nawratel for his continuous guidance and support. Also Ahlam Harasheh for her guidance on my ideas and encouraging me in the research. In addition, a big thanks to my friend Devyani Kolapkar and my mother for taking photographs and videos of the sites as I am away from my sites which are located in India. And also a big thanks to my friends Nidheesh and Sana for always supporting me and motivating me. And also my brother Chaitanya my biggest support system. This narration has been an initiative from my 4th year dissertation during BArch. An idea and curiosity then has now developed into a beautiful research which reflects my passion and understanding towards my work.

Fig 2: Photograph of Shaniwarwada- The oldest Heritage structure in Pune city, which is now turned into a heritage public park. Source: Photograph taken by Author, July 2018

ABSTRACT We live in an environment which has been shaped by technology and public policy decisions, by our values and the history that we have inherited from the past (Young, 2017). Public spaces are a marker of the perceived image of a city, where people interact under a collective identity. With the emergence of constant degradation of the quality of public spaces emerges the necessity to understand why these spaces are not able to fulfil its role in our society. Thus there is a need to study this topic to realize the importance for the development of urban life. Religion has always been a great bond in uniting people with the fabric of faith. The practice of multiple traditions augments the living culture of a city. This study aspires to uncover the spatial spectrum of religious spaces with respect to their physical features and the cultural impact on social surroundings. Keywords: urban space, religious space, cultural impact

Fig 1: Sketch showing the street of Pune city Source: Author

INDEX Chapter1 CONTEXT AND METHODS

1.1. INTRODUCTION

1.2. RESEARCH QUESTION

1.3. CITY BACKGROUND

1.4 RESEARCH METHODOLOGY

1.5 SCOPE OF STUDY

Chapter 2 NARRATIVES AND LEARNINGS

2.1. LITERATURE REVIEW

2.2. CASE STUDY

Chapter 3 RELIGIOUS BUILDINGS AND THEIR PRECINCTS

3.1 KASBA GANPATI TEMPLE

3.2 OHEL DAVID SYNAGOGUE

3.3 BABJAN DARGAH

3.4 ST. XAVIERâ&#x20AC;&#x2122;S CHURCH

Chapter 4 SPATIAL UNDERSTANDING

4.1 ANALYSIS

4.2 CONCLUSION

Chapter 5 CITATION

5.1 BIBLIOGRAPHY

5.2 LINKS

5.3 LIST OF FIGURES

CHAPTER 1 CONTEXT AND METHODS

What is a Public space ?

“You are in the midst of a crowd of people meandering through lively streets, alleys and open piazzas. On all sides are stores, cinemas and cafes, in vivid buildings with dazzling signs,’ around you are colourful stalls and push carts, fountain and trees. There is a cacophony of sound enchanting from all directions; there are mime artists and sired performers. It’s chaotic, vibrant and loud. Where are vats,” You are in public space.” - Jon Jerde (Ray Bradbury, 1999)

Spaces that are lively and chaotic at the same time, the different world of commotion, Where the eyes are too busy to notice anything and everything happening around. Public spaces comprise of overlapped, livelihoods and users, it is where you find everyone interacting with the city, As Jerde mentions. A perception of different user groups understanding the city on a multitude of levels. Public space is completely driven by the user and is a composition of network of activities by people who experience the space as individuals or in a group. Public spaces have been an integral part of human civilization, be it a road junction, a lively street transformed into a linkage, a temple square or even a heritage site which people desire.

1.1

INTRODUCTION

1.1.1 Communal essence and religious precincts Since the very ancient times of Harappa civilization, the concept of public spaces have been of markets, craft workshops, squares and courtyards around the residences. These spaces also included the great hall or great bath structures which served a religious and social function. Since then the concept of public spaces have been evolving and developing to create a liveable city for the humans. The study is aimed at understanding the social spectrum created by a spiritual structure in the vicinity. Understanding the creation of a spatial narration by having something so powerful in the focal core and how it affects the growth of activities around it. Secondly the cultural impact on the region by presence of such sacred religious spaces. The writing analyses these communal/spatial elements that grow in the vicinity of these buildings. The development and evolution of quintessence of the space 1.1.2 Public and Urban spaces The term â&#x20AC;&#x2DC;publicâ&#x20AC;&#x2122; as defined by the Oxford dictionary is a space of or concerning the people as a whole; representing, done by, or for the people; open to or shared by the people; open to general observation, done or existing in public. The street and the urban space in the precincts are where the people gather to celebrate the festivals and relive the memories of the past. These spaces become highly connected to the memory with religious fervour and space becomes sacred and the movement experiential. Indian streets bring people together socially and provide a physical setting for socio-economic activities (Jacobs, 1993). Each building has its distinctive feature and religious character that speaks in the surroundings will be studied and analysed. The street is always thronged with people who are making things, buying and selling, eating delicacies, and just hanging out. The economy is directed toward the fulfilment of the religious needs of pilgrims in addition to their daily needs. Therefore, the items available in the street market near these buildings are mostly of religious sanctity. Several informal activities also take place along the street, with vendors occupying the street space and spilling over activities of permanent shops. People can be seen conversing with one another and reliving their memories. Visual and other senses are stimulated by vibrant colours, rich aromas, and numerous sounds on the street. The street spaces are rich not only visually but also for proximate senses. Open merchandise is displayed on shop plinths. Its high effective density keeps visitors alert and curious. The experience is further personalized by the attitude of shopkeepers and residents, with their active willingness to participate in the journey. (Sehgal, 2017) â&#x20AC;&#x192;

CHANGING TIMES

Fig 3: The above image showing the old street of Pune during the 19th Century which shows the spatiality and the density of the space. During that era the roads very wide enough for the population that it was catering to. Though the urban plazas were not as developed the residents created their social gathering spots. Source: Book, Queen of Deccan

Fig 4: The above picture shows the current scenario of the streets in the old city of Pune. We can see the vibrancy chaos created by commercial buildings and how it helps to develop the urban scenario around it. Source: Author

1.1.3 Religion and Spirituality Different people give different definitions to religion. Scholars have failed to agree on a definition of religion. There are, however, two general definition systems: the sociological/functional and the phenomenological/philosophical. Emile Durkheim defined religion as ‘’a unified system of beliefs and practices relative to sacred things, that is to say things set apart and forbidden- beliefs and practices which unite into one single moral community called a church, all those who adhere to them.’’ (Durkheim, 1915) Max Lynn Stackhouse, defined religion as ‘’a comprehensive worldview or ‘metaphysical moral vision’ that is accepted as binding because it is held to be in itself basically true and just even if all dimensions of it cannot be either fully confirmed or refuted’’. (Nelson, 2010) Religion as described by Oxford dictionary, is the belief in and worship of a superhuman controlling power, especially a personal God or gods. The idea of religion is far more beyond the socio-cultural system of faith and belief. Religion has been one of the driving force for humans to create a space that would connect us one step closer to the supreme power. It can also be described as a sort of pilgrimage which is not just religious but also secular. The idea of a ‘religious’ space is changing from iconography of organized religion to ambiguous space that reflect the idea of ‘spirituality’ as a whole. (Shen, 2018) 1.1.4 Region and Surroundings India is a democratic and secular republic country that does not have a recognized official religion. Religion here is not conceived as a private matter that can be eclipsed in a public arena. Rather, religious groups and communities are recognized by the constitution. Religious diversity is acknowledged and protected through a framework of enabling provisions. Religious groups in this country are internally heterogeneous in their ideological and spiritual moorings, as well as their social and political outlook. (Gurpreet Mahajan, 2007) Religious places are closely intertwined with their surroundings. New religious buildings come into existence, while some disappear or are transformed. This evolution may change to rearrange the urban facade or the social space around it. Some building blends in the context while some might stand out and appear as landmarks in the region. The social history of the city is revealed by the urban architecture. Migration, for instance, brings new religious communities that seek to make a spiritual home for themselves. Indian streets are vibrant public spaces that are used not only for commuting but also for performing various activities, such as sitting, eating, sleeping, communicating, or hanging out. For streets in India, Appadurai asserted that “With the possible exception of the railroad, streets capture more about India than any other setting. On its streets, India eats, sleeps, works, moves, celebrates and worships.” (Appadurai, 1988) 11

Italio Calvino describes cities in a hyper realistic way as he perceives them with his stories.

“Cities, like dreams, are made of desires and fears, even if the thread of their discourse is secret, their rules are absurd, their perspectives deceitful, and everything conceals something else.” — Italio Calvino (Calvino, 1997)

A city is like a bag of emotions, experiences and more than anything the people with their beliefs and the materialistic life they live in. It’s like a combination of different perceptions and likings and ways that people build it. Each city has a different arrangement with a unique story to recite. The beauty comes when they are each appreciated for their own nature of growing.

1.2

RESEARCH QUESTION

Why should religious public spaces be considered? How does a public space interact with religious precincts in the contexts of the urban life? How do different types of religious spaces compare with one another with respect to the impact on their respective surroundings? How do religious buildings and their precincts impact the cityâ&#x20AC;&#x2122;s culture?

Fig 5: Photograph showing the chaos on the streets of Pune city. Source: Author, July 2019

LOCATION Pune is a city where the past meets the present. It is one of those rare cities with twin image- that of traditionally bounded places which are generally considered as quintessence of Maharashtra culture and the modernized industrial metropolis. (Bambawale, 2017)

INDIA

PUNE CITY

MAHARASHTRA

PUNE DISTRICT

Fig 6&7: Collage Map of Pune City Source: Author

Fig 8&9: Sketches depicting the origin of Pune city. Source: Author

1.3

CITY BACKGROUND

Pune was widely known to be the cultural capital of Maharashtra that had a distinct social pattern. Its significance lied in the fact that it was the virtual capital of India for a few decades during the Peshwa 1rule. During the Peshwa period, the rulers invited people from various areas who had specialized skills to come and settle in Pune. The city was distinguished as an educational centre, thus earning the title, ‘Oxford of the East’. Consequently, Pune developed very rapidly and became a model for the development of the 18th and 19th-century capitals of the Maratha sardars2. Social and community-related structures like marriage halls, temples, dedicated to deities that were important to the communities came up around these houses this oldest part of Pune or the original nucleus of the city corresponds to the southern part of the previous which could be indicated by the position of temples of Ganapati. It was around the Kasba Peth which was the original centre of Pune during the Mogul time that the supporting trades got located. However, the city grew haphazardly in a much-unplanned fashion giving it a very organic and chaotic form which has led to the vanishing of the architectural and socio-economic structure. Thus the idea of choosing this city came to light. The commuting pattern therefore, is very unusual as far as modern urbanization goes, since it starts from the central residential areas to the peripheries. The troops of cyclists and two-wheeler commuters swirling out of the old city in the morning and homing-in the evening are familiar sights to Puneites (Jaymala,2000). The city was ruled by the Maratha kingdom from 1600 to 1818 after which, the British rule came in to force. The City further extended beyond Kasba Peth3 up to the river towards the western side, up to Shankarsheth Road on the Southern side and up to Cantonment on the Eastern side. The inner older core of Pune city is divided into several wards or Peths areas depending upon the era of evolution, which though are rapidly transforming and deteriorating, still retain the traditional character, which strongly reflects its cultural aspect. Many religious temples, Churches, Mosques were constructed in the City. (Jaymala Diddee, 2000) 1 The word Peshwa is from Persian, meaning “foremost, leader” - Jahangir, M. Learning focus. Longman History & Civics ICSE 7, 84. A Peshwa was the equivalent of a modern Prime Minister in the Maratha Empire of the Indian subcontinent. en.wikipedia.org 2 Sardar is a title of nobility that was originally used to denote princes, noblemen, and other aristocrats. en.wikipedia.org/wiki/Sardar. 3 Peth is a general locality in the Indian city of Pune.

TIMELINE DEVELOPMENT OF THE CITY

Pune during 1740 A.D Pune during 1772 A.D Pune during 1804 A.D

Pune during 1858 A.D N

Pune during 1951 A.D Pune during 1991 A.D

Pune during 2018 A.D N

Fig 10: Maps showing the growth of Pune city Source: Pune Queen of the Deccan: Pune

Fig 11: Chronological Development of Pune Source: Modifed from Town Planning Department Pune, 2011

1.4

RESEARCH METHODOLOGY

The research focuses on the spatial qualities of the four different religious public spaces and the quantitave analysis of the information gathered. The various ways used to achieve this analysis are as follows: In this thesis, literature was a crucial part to understand the criticality of the city and religion. A lot of books, reports, articles and documents have been read to understand the topic in much detail to understand, analyse and compare the texts of the respective authors. To understand the city, maps of the evolution and demographic data about the city development are used. Ideas and thoughts of people about the spiritual spaces and how they feel about the urban context and surroundings developed. Interviews to know how are people currently connecting with the space. Past connection of people and their observation about using that space for years which creates a great information for this research. Memories of visiting these places in the past years has led to understand the spatial growth and quality of life developed around. The case study used here was an attempt to regenerate the public space in context of a religious heritage structure. It shows the different techniques used to revive the public space. Critical review on the literatures read has also helped in formulating the research. In this study, mapping is carried out of the spaces by understanding their social characteristics patterns in each area. It is a very crucial tool in this research as it helps to analyse the architectural narrative and the movement created in each religious space. Mapping the space helped in reflecting the activity in a plan form. Analysis through videos and photos of the activities and movements in each scenario helps in understanding the architectural and spatial vocabulary of the surroundings. Observing the usage of space at different times of the day is easier through this method as it helped to go back to the clips to understand the narrative created at the respective sites. Mapping the movement of everyday practices and movement of pedestrians and vehicles, helps to understand the spatial narration of the space. Mapping spatial practices helps to understand the socio-cultural and social activities of the surroundings. Photographs of the city and spaces are important in this research to explain the scenario in the relative sites. And also pictures of their festive days and the spatial use is easier to understand through photographs. 21

Map showing the Four selected Religious structures in the city

Fig 12: collage showing the selected precincts Source: Author

1.5

SCOPE OF STUDY

From the varied religious structures scattered all around the city of Pune, the selected structures are being chosen by their popularity and their varied contexts. All the structures are located in a different contextual setting which might vary from a market space to a busy road, to a quiet residential area. Through these varied selected religious structures, the aim is to understand the spatial and contextual materiality and its response to the surrounding communities. These religious precincts include: 1. There are many Hindu temples in the city, wherein each temple is unique with different deities receding in most of them. As Lord Ganesha is one of the preached Godâ&#x20AC;&#x2122;s in the city, the idea of choosing a temple which was one of the oldest temples in the core area and a great urban space to study is Kasba Ganpati temple. 2. There are a limited number of Jews in Pune city, but they have a significant space in the society. One of their famous worship space that is the synagogue which is now a landmark for most of the non-Jewish citizens is the Ohel David Synagogue. 3. Among the beautiful churches in the city St. Xavierâ&#x20AC;&#x2122;s Church has been one of the unique style with its architecture and location. The multi-use of the complex and the way the community is designed along it is worth studying. 4. Muslims being the second most populates group in the city have a number of spiritual spaces spread across the city. One of the most influential and inspiring mosques was of Babajan Dargah. It is a coffin of a famous saint which is now a popular place for the worshippers to pray meditate. Each of these complexes has a particular religious architectural style and importance in the surroundings.

CHAPTER 2 NARRATIVES AND LEARNINGS 2.1.1

2.1

LITERATURE REVIEW

The Social Production of Urban Space – M. Gottdiener

In this book, the author discusses the urban ideology in terms of location and internal dynamics. He talks about the result of capitalist development which inaugurated a new form of ‘multinucleated metropolitan region.’ He also talks about the urban analysis that applies the categories of political economy to metropolitan dynamics. He explains that although there is visual agreement over the appearance of modern settlement space, conflicting paradigms presently exist which attempt to explain the appearance. Gottdiener attempts to modify Lefebvre’s concept of the production of space. He tries to counter his theory of contemporary social and political change. He also focuses on the lack of attention on social organization that leads to deterministic, phoney clarifications of urban development by both conventional and Marxist urban analysts. In order to rectify these gaps, he proposes a new paradigm that focuses on dialectical relations of state, society, economy and space and describes how structural essentials and human choices interact to generate contingency over the use of space. (Space, 1994) 2.1.2

The Production of Space – Lefebvre Henri

In this book, Lefebvre talks about the theory of space and its essential articulations by various viewpoints. He talks about the mode of existence of social relations which he understands as underpinning spatiality by connecting it with the relation it supports. He also talks about ‘social space’ where he explains it through the concept and reality of the production of space. The analysis in particular of the production of space in terms of a historic monument or a building differentiation, the city and the genesis and transformation of urban form. Lefebvre rightly points out the philosophy and his concern with mental space, which reduces the concrete reality but waver between description and dissection. (Henri, 1991) 2.1.3 Framing Places – Kim Dovey The book talks about the author’s view on architecture and urban design as most contradictory practices torn between a radically optimistic belief in the creation of the new, and a conservative acceptance of the prevailing order. He talks about issues of empowerment and liberation. He talks about conservation as antinomies quality—coupling imaginative innovation with a stabilizing conservatism—that makes the interpretation of place so interesting yet problematic. He tries to bridge between theory and built forms, between academic dialect and public debate, which is crucial to the task of changing the world. (Dovey, 1999)

2.1.4.

PUNE Queen of the Deccan- Jaymala Diddee and Samita Gupta

The book refers to the history and evolution of the city of Pune. It also describes the evolution of religious buildings in the city and how the importance of the temple has decreased by the development of the core city. The quintessence of Pune, the “Peths”, their genesis and development, are covered in great detail In engrossing storytelling style, the book enlightens the reader about the changing faces and fortunes, the ups and downs, the shifting geographical, spatial, architectural, military, economic, industrial, organizational, governmental, academic, cultural and demographical transformations of Pune, from a medieval town of indigenous origin to the chaotic metropolis of today. Pune’s urban spaces were redefined by Lokmanya Tilak, who tried to bring the protests, the gatherings, and politically motivated festivals on to the streets and open spaces and into the hearts of the people. (Jaymala Diddee, 2000) By the mid-twentieth century, Pune had been transformed from a feudal capital to a colonial city, albeit still following the traditional function of being the administrative and cultural centre of Maharashtra. The distinct socio-cultural differentiation through which the localities developed their self-images were often in contrast to the images constructed of them by others. Both sides created stereotypes. 2.1.5.

Iconic Religion in Urban space – Kim Knott

In this article, Kim tries to understand the dynamics of religious diversity, with its focus on the tangible presence of co-existence of new and longstanding religious buildings, sites and artefact’s in urban spaces. She talks about urban diversity while discussing their identity, heritage, migrant communities, equality issues, and faith-based social services. She discusses the notion of iconic religion which is an essential responsibility (Knott, 2016). She talks about the changing times and how the religious buildings and spaces change over time with various activities affecting the city. But what is important to understand is that the life of a building may not always be for what it is designed. People migrate and Cities evolve and that leads to changing spaces and activities and sometimes even different uses than what it was designed for. Each structure has its unique form and function but that doesn’t always remain the same and with time and need these spaces transform to be of a much better use. The same is with religious buildings where it’s more difficult to except the change of the use of space, but with necessity and the urge to preserve the heritage these buildings may transform.

2.2

CASE STUDY

REVITALISATION OF BHADRA FORT, Ahmedabad ABOUT: Bhadra fort is located on the eastern bank of the Sabarmati River in Ahmedabad. Itâ&#x20AC;&#x2122;s a part of the citadel, which today is known as old Ahmedabad. Itâ&#x20AC;&#x2122;s a historically important place and also a major market place. As observed in old parts of any Indian city Bhadra precinct has transformed over the last 600 years into something which was one the verge of losing its character. STRATEGIES: Architect BV Doshi who had his first office in this citadel had thought about improving the square almost 35 years ago. The objectives of this proposal were to make the historic core of the city a walkable precinct, promote the use of public transport, develop existing parks of the area, and conserve the built heritage and make Bhadra fort true city centre of Ahmedabad. (Contents, 2016) The masterplan for the redevelopment of the precincts of Bhadra aimed at making the historic core a walkable manifestation, develop the pedestrian plazas, promote the use of public transport, conserve the heritage monuments and make this place as the true city centre.

Fig 13: The above picture view of plaza redevelopment in the old city of Ahmedabad. Source: kgdarchitectureblog.wordpress.com/2014/07/30/sustaining-vibrancy-ofthe-place-walled-city-of-ahmedabad/

DESIGN: This project became the first of its kind as redevelopment and pedestrianization of public space that focuses on very basic aspects of the city to be considered in detail; traffic congestion, no pedestrian demarcation, dense built fabric, unorganised informal movements, inadequacy of open spaces. (Contents, 2016) LEARNINGS: The project tries to regenerate a new model of the urban setting as was before, but more organised. In the development process of the public plaza a lot of issues were observed. In the Bhadra plaza, the crowd is dispersed and also the opportunity for cultural confrontation is scattered. The urban furnitureâ&#x20AC;&#x2122;s and the paved pathways do add the historic scene to the heritage structure. With the controlling nature of the design it conducts the emptying of the context. The public space here is so designed to give the importance to the heritage structure as well as improve the public participation and engagement with organised commercial shops and vendors. This project teaches that the possibility of merging the architectural design in urban religious context can help uplift the space giving importance to the users and the existing structure if taken care of the priority aspects.

Fig 14: Image showing the planning strategy and implementation done in this project. Source: worldarchitecture.org/articles/cevzg/exclusive_balkrishna_doshi_unveils_the_ details_of_the_revitalisation_of_bhadra_fort

CHAPTER 3 RELIGIOUS BUILDINGS AND THEIR PRECINCTS

DESCRIPTION

TOTAL

PERCENTAGE

Fig 15: Demography of Pune city with respect to the religions practised Source: www.census2011.co.in

The importance of the heritage structures in todays context of a busy life is undoubtedly important. A city is still known for its historical and cultural influence it has on the people.

“It would be sheer iconoclasm if a civic architect did not respect the ancient historical relics of the place, if he pulled down and demolished everything that stood in the way of successful execution of his fanciful scheme to advertise his own originality and left no trace of the past which were interwoven with the tradition and sanctity of the place. It is not right and proper that the new city should be cut off from its moorings because for a healthy civic life and for the traditional sanctity of the city, these historical reminiscences are essential and indispensable…” - Binode B Dutt(Dutt, 1925) The term ‘heritage’ comes to mind, when the ancient architecture is observed, it is an inheritance that reflects our traditions, culture and characteristics, ancient architecture is to be considered as a special possession that has been passed on to us from our previous generations. Fanciful schemes are not always meaningful, they are at times born out of the zeal to conquer heights, built in interests of materialism. ancient architecture is not just mere structures, they are complex, they are whole, they are tailormade according to geographical location, culture and ethnicity, use of sciences in construction existed thousands of years ago. Such historical structures reflect the progress of architecture through ages. These structures are to be cherished and preserved. Iconoclasm is the term to define the attitude of overlooking, demolishing such monuments.

Map showing the various religious structures in the city

Fig 16: Map pointing the various religious buildings across the city Source: Author

COLOUR SIGNIFICANCE The colour code here for the religious spaces are as follows: Hindu In Hinduism, the deep saffron colour is associated with sacrifice, religious abstinence, quest for light and salvation. Saffron is the most sacred colour for the Hindus. en.wikipedia.org/wiki/Saffron_ (colour)

Jews Blue in Judaism is used to symbolise divinity, because blue is the colour of the sky and sea. It can also represent equilibrium, since its hue suggests a shade midway between white and black, day and evening. https://en.wikipedia.org/wiki/Blue_in_Judaism

Muslims The colour green has a number of traditional associations in Islam as it is associated with paradise and it was The Islamic prophetâ&#x20AC;&#x2122;s favourite colour. en.wikipedia.org/wiki/Green_in_Islam Church Red evokes the colour of blood, and therefore is the colour of martyrs and of Christâ&#x20AC;&#x2122;s death on the Cross. Red also symbolizes fire, and therefore is the colour of the Holy Spirit. https://www.ridingthebeast.com/articles/colors/

RESIDENCE

RAMGANESH GADKARI PATH

Commercial shops

RESIDENCE

Fig 17: TEMPLE PRECINCT PLAN

Commercial shops

RESIDENCE

Religious building Parking space

3.1

Kasba Ganpati Temple

Cultural Background : Kasba Ganpati temple, located near Shaniwar Wada and Lal Mahal in the Kasba Peth1 area, attracts a huge number of devotees from all across Maharashtra. Kasba Ganesh of the temple is believed to be the village deity of Pune and he is believed to be the protector of the city. As per the historical records, Dadoji Konddev, a loyal employee of Maratha Kingdom informed about the beautiful idol to Shivaji’s mother Jijabai. And later according to the instruction of Jijabai, the Kasba temple was constructed during the year 1630. The idol’s status as the premier idol in Pune was decided by Lokmanya Tilak. (Anon., 2016) E v a l u a t i n g t h e S p a c e:

Fig 18: Picture showing the front elevation of the temple. Source: Picture taken by Author, August 2017.

The temple is designed in a traditional Maratha architectural style with wooden pillars and stonework. The ground floor is for the prayers and the first floor as the residence for priests. The ground level structure has a stone gabhara2 , a wooden seating mandapa 3 and raised galleries at two sides; religious ceremonies are carried out in this space. In the temple courtyards the islands of serenity. People congregate every day, not only during festivals. During the Ganesh festival, the temple mesmerizes devotees with its brilliant decoration, bhajans4 , and cultural programs. They are vibrant places of religious and social interaction. (Anon., 2016)

1 Peth is a general locality in the city of Pune. 2 Gabhara is the inmost division of a temple; the adytum or sanctuary. - www.marathidictionary.org/ 3 Mandapa is a Sanskrit technical term translating to “pavilion” or “porch”, which as a detached temple building serves various educational and recreational purposes. www.wisdomlib.org/definition/mandapa 4 Bhajan is a kind of devotional songs in which a group of devotees repeats the lines sung by a leader. - www.marathidictionary.org/

Residence above Shops selling groceries and sweets

Residential building

Space for parikrama Main temple (walking around the temple) building Fig 19: TEMPLE STREET SECTION

Main road Vendors selling sweets and flowers for offerings at the temple

Footpath across the road also used for parking

MAPPING SPACE IN DIFFERENT TIMEZONES USERS

USERS

6:00am to 11:00am

12:00 noon to 6:00pm

USERS

7:00pm to 10:00pm

USERS

Festival season

Fig 20: Mapping the urban crowd of users at different time of the days

Fig 21, 22, 23,24: Images showing the surroundings of the temple space. Source: Photograph taken by Devyani Kolapkar, May 2019.

Religious Building Immediate Precinct Hindu owned shop Muslim owned shop Christian owned shop General shop Fig 25: TEMPLE PLAN SHOWING COMMERCIAL SPACES AROUND

Fig 26: Panorama of the street showing the highlighted Kasba Ganpati temple and the surroundings with residences and commercial shops that create the streetscape for the urban space. Source: Photograph taken by Devyani Kolapkar, May 2019.

The unique arches and the warmth of the space is reflected in the temple building. The traditional Maratha architecture extrudes itself from the frame and gives it the sacred importance that it is.

Fig 27: TEMPLE STREET ELEVATION

F e s t i v e a c t i v i t i e s: Festive activities: In 1893, Lokmanya Tilak, the great freedom fighter of India, initiated the Ganesh festival intending to bring like-minded people together to share ideas and exchange thoughts on freeing India from the British regime. Tilak started celebrating the Ganesh festival from his own house at Kesari Wada1 . Others followed and started celebrating the Ganesh festival. On this day, the offerings to the Lord, which till then was a private affair in every home, were brought out in the open and a common platform was created. Thus, came into being, the ‘Sarvajanik Ganpati2 ’ in the year 1893. This brought the people together to hear ‘bhajans’ which resulted in mass education and helped bridge the gap between the different classes in society. People from different religions also come together to celebrate this festival. The area is decorated with lightings and flowers. There are a lot of social activities for kids and elders that are performed like art, dance and music.

Fig 28: An old photograph showing the time when the followers came for prayers at the temple. Source: Pune: Queen of the Deccan

M e m o r i e s o f p e o p l e:

Fig 29: Interior view of the temple complex. Source: Photograph take by Devyani Kolapkar, May 2019.

Fig 30 : Image showing the street view of the temple precinct Source: Photograph taken by Devyani Kolapkar, May 2019.

The visitors who come regularly to worship say that they have seen the space transform from days to nights with devotees and coming placing their offerings and praying. Especially during the festival where the temple becomes a social gathering space where people celebrate together and the surroundings are lit with colours and joy. The regular disciples say that the traditional style to the temple reminds them of their childhood when then used to come to the temple with their parents to offer prayers. The essence of the place remains intact with the warmth of the stone and woodwork and the smell of flowers and incense stick offered during the prayers.

1 Wada is a traditional mansion, typically in the western part of India. en.wikipedia.org 2 Sarvajanik(public) Ganpati is a movement started by Lokmanya Tilak (Indian freedom fighter) to popularize public celebrations. - en.wikipedia.org

e gu go na

Restaurant

et re St

Office building

Petrol station

MOLEDINA ROAD

Fig 31: SYNAGOGUE PRECINCT PLAN

Religious building Parking space

3.2

Ohel David Synagogue

C u l t u r a l B a c k g r o u n d: The Bene –Israels1 are said to have come to Pune around the mid-nineteenth century. Some were known for their profession as oil pressers, and because Saturday was their religious day of closing, they were given the label of Shaniwar Teli2. Sir David Sassoon, a Baghdadi Jew and a prominent Mumbai merchant, was instrumental in the construction of a Synagogue in 1867. This was designed by General St. Clair Wilkins. The Synagogue has a high clock tower, which is visible for miles around. It is locally as Lal Deval3 , lal the Marathi word for “red” as a reference to the brilliant colour of the building’s exterior brick. (Anon., 2014) E v a l u a t in g t h e S p a c e: The redbrick neo-gothic style is contrasted with the grey stone of the window mullions, columns and arches to produce a dramatic effect. But its most unique feature is the apse at the west end made up of curved and angular projections. It resembles the structure of a church, the monument also has a 90ft tall obelisk with a majestic clock hung to it. The Synagogue though is a secluded structure, it is a landmark for the locals as it sits right across a busy street that connects to a big market place. Fig 32: Image showing the view of Ohel David Synagogue from the street. Source: www.travelideaindia.com

1 Bene Israel means the children of Israel in Hebrew, bolstering their origin claims. – www.encyclopedia.com 2 These Bene Israel came to be called the Shaniwar(Saturday) teli(oil presser), or those oil pressers who did not work on Saturday, in distinction from other teli of the area - www.encyclopedia.com/international/encyclopedias-almanacs-transcripts-and-maps/jews-india 3 Lal Deval meaning red worship place in Marathi given to the Ohel David synagogue.

As the Synagogue stands tall and iconic witha surrounding of trees and a busy street, it catches the eye of the commuters as a landmark to the area.

Fig 33: SYNAGOGUE STREET ELEVATION

MAPPING SPACE IN DIFFERENT TIMEZONES USERS

6:00am to 11:00am

USERS

12:00 noon to 6:00pm

USERS

7:00pm to 10:00pm

USERS

Festival season

Fig 34: Mapping the urban crowd of users at different time of the days

Fig 35, 36, 37, 38: Images showing the surrounding activities of the Synagogue. Source: Photograph taken by Sangeeta Priyadarshi, May 2019.

Religious Building Immediate Precinct Hindu owned shop Muslim owned shop Christian owned shop General shop Fig 39: SYNAGOGUE PLAN SHOWING COMMERCIAL SPACES AROUND

Fig 40: Panoramic view capturing the busy street with the Synagogue in the background, standing tall which can be noticed from a distinct space too. Source: Photograph taken by Devyani Kolapkar, May 2019.

Adjacent Petrol station

Pedestrian walkway

Open space in the premises

Main building, prayer area Fig 41: SYNAGOGUE STREET SECTION

Synagogue premises

Busy road

F e s t i v e a c t i v i t i e s: Hanukkah1 is a celebration of eight days from 24th December which is also called as the festival lights. The community members come with their menorahs2 and light them at the synagogue. Though it is different now as very few families are left in the city. (TNN, 2016) This place is a great example of religious sanctity and architectural beauty, making it one of the most popular monuments in the city. There are regular prayers and holiday services which are conducted by congregational laymen, visiting Rabbi3 or a Hazzan4 . The premises used to get filled with cars with Jewish community coming for prayers to celebrate. The prayers that happen on Saturdayâ&#x20AC;&#x2122;s brings all the Jews in the city together to pray which also becomes a social gathering for them. M e m o r i e s o f p e o p l e:

Fig 42: View of the entrance to the Synagogue. Source: Photograph clicked by Sangeeta Priyadarshi in May 2019.

Fig 43: Image showing the festive time at the Synagogue Source: www.jacobsassoon.com/photovideo/ ohel-david-synagogue

Being among the minority group in the city, the Jews have the Synagogue as their important religious place to preach and pray. For them, this building holds a lot of religious sentiments and also that grounds them to their religious ethics and beliefs. Coming to this space every Saturday for prayers reminds them of the time when they were a larger group in the city. People feel that the synagogue has now become very quiet as a lot of families have migrated to other countries which have left to very little enthusiasm to celebrate festivals. People recall the old times when there were a number of Jews and more enthusiasm in celebrating the festivals. 1 Hanukkah, which starts on 25 Kislev (beginning-to-mid December), is the Festival of Lights. It marks the beginning of our experience of the spiritual reality, the initial crossing of the barrier between the corporeal (egoistic) and spiritual (altruistic) worlds. - www.kabbalah.info/bb/hanukkah-meaning 2 Menorah is a candelabra with seven or nine lights that is used in Jewish worship. - www.merriam-webster.com/dictionary/menorah 3 Rabbi is a person who is appointed as a Jewish religious leader. â&#x20AC;&#x201C; www.lexico.com 4 Hazzan is the person who chants worship services in the synagogue. - www. myjewishlearning.com/article/the-cantor/

JAAN MOHAMMAD STREET

Commercial shops

RESIDENCE RESIDENCE

Religious building

Fig 44: MOSQUE PRECINCT PLAN

Parking space

3.3

Babajan Dargah C u l t u r a l B a c k g r o u n d: This Dargah1 is a shrine of Hazrat Babajan who was a Pashtun2 Muslim saint who lived in Pune for 25 years of her life. She is one of the most notable masters of Meher Baba, an Irani Indian spiritual master. Babajan settled in Pune by 1905, during the British Empire. She can be interpreted as insisting upon an equality with those who dominated society. Her shrine was built on the spot where she had lived under the neem tree and following her wishes. E v a l u a t i n g t h e S p a c e: The original structure of this Dargah got renovated in the 1990’s by one of her wealthy devotees. Babajan’s shrine (dargah) has recently become more ornate and famous, while the adjoining road has become ever busier. The white marble dome and the minaret 3 that soars up creates a beautiful skyline from the road. The jali4 work on the arches and doors create a Mughal architectural effect. The shrine is an attractive Islamic structure, and increasingly popular (Shepherd, 2014). The precinct comprises of several activities like tea stalls, flower shops, vendors selling books and beggars sitting by the door clamouring for alms. Fig 45: Image showing the view of the Dargah Source: Photograph taken by Devyani Kolapkar, May 2019.

1 A Dargah is a Sufi Islamic shrine built over the grave of a revered religious figure, often a Sufi saint or dervish. Local Muslims may visit a shrine to perform a practice of visiting the graves. - www.definitions.net/definition/DARGAH 2 Pashtun’s are an Iranian Race predominately inhabiting Afghanistan, and North-western Pakistan. - www.urbandictionary.com/ Pashtun 3 A Minaret is a) Tower near to, or built into, the structures of a mosque, which is used by the muezzin to call out the prayer to make people come to prayers in Islam. b) Distinctive architectural features of Islamic mosques. Minarets are generally tall, graceful spires, with onion-shaped crowns, usually either free-standing or much taller than any surrounding support structure. - www.urbandictionary.com/ minaret 4 Jali is the term for a perforated stone or latticed screen, usually with an ornamental pattern constructed through the use of calligraphy and geometry. This form of architectural decoration is common in Hindu temple architecture, Indo-Islamic Architecture and more generally in Islamic Architecture. - en.wikipedia.org/wiki/Jali

shops selling stationary, groceries, sweets, etc.

Enclosed area of a school

Main Dargah Busy road Fig 46: DARGAH STREET SECTION

Immediate space outside the dargah occupied by beggars and worshippers

Footpath along the shops

MAPPING SPACE IN DIFFERENT TIMEZONES USERS

6:00am to 11:00am

USERS

12:00 noon to 6:00pm

USERS

7:00pm to 10:00pm

Festival season

Fig 47: Mapping the urban crowd of users at different time of the days.

Fig 48, 49, 50: Pictures showing the surrounding activities of Dargah Source: Photograph taken by Devyani Kolapkar, May 2019.

Religious Building Immediate Precinct Hindu owned shop Muslim owned shop Christian owned shop General shop DARGAH PLAN SHOWING COMMERCIAL SPACES AROUND

Fig 51: Panoramic view of Babajan Dargah and its precincts showing the road junction and the various commercial business that are flourished in the surroundings. Source: Photograph taken by Devyani Kolapkar, May 2019.

The dargah is always lively with activities happening in and around it. The precinct being busy and noisy from the street is calm and peaceful inside

Fig 52: DARGAH STREET ELEVATION

F e s t i v e a c t i v i t i e s: During Ramadan the streets come alive and flooded with followers and worshippers, praying and socializing on the streets. The Dargah is decorated with lightings and flowers as a symbol of love and respect to the saint. Chanting of prayers and music are put on loudspeakers with a huge number of devotees coming to get the blessings. Though the structure is right on the road makes these festival times even more crowded with people walking on the roads with the music system and chaos of the traffic. An annual Islamic â&#x20AC;&#x2DC;urs festival is also held at the shrine, a three-day celebration signifying the death anniversary of a saint, in this instance Babajan. (Shepherd, 2014) M e m o r i e s o f p e o p l e:

Fig 53: Image showing the festive Ramadan time at Dargah Source: www.kevinrdshepherd.info/hazrat_babajan

People here have strong beliefs for Babajan as she treated everyone equally and her followers try to follow the same principle. People say that events here were quite before but after the formation of various groups, the events now are celebrated with great enthusiasm. The devotees went together during Eid1 to offer their prayers at the Dargah. People come here to find the little oasis of peace from their chaotic life, as the presence of Fig 54: Picture showing a beautiful exchange of stories during Ramadan festival. the saint is felt within its precincts with the sweet aroma of the Source: Photograph taken by Shilpa Ingle, incense burning perpetually near the shrine. The positive vibes and blessings of her are felt by the visitors and the passer-byâ&#x20AC;&#x2122;s May 2016 around her shrine.

1 Eid is an Islamic religious festival that takes place at the end of Ramadan. www.urbandictionary.com/ Eid Shepherd, A Sufi Matriarch: Hazrat Babajan (Cambridge: Anthropographia, 1986). Reference to this book was included in Tahera Aftab, Inscribing South Asian Muslim Women: An Annotated Bibliography and Research Guide (Leiden: Brill, 2008), p. 112, entry 525.

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R ST. ANNEâ&#x20AC;&#x2122;S HIGH SCHOOL

SCHOOL CLINIC

ST. VINCENT STREET

JA D

E MM

RESIDENCE

HA MO

RESIDENCE

ET RE

Fig 55: CHURCH PRECINCT PLAN

Religious building Parking space

3.4

S t. X a v i e r’ s C h u r c h

C u l t u r a l B a c k g r o u n d: This church is not just a place of worship but also a space of historic and artistic significance by the patrons. Built-in early 1865, St, Xavier’s Church originally neo-gothic structure has its interiors like that of a small English parish church; it boasts of a beautiful stained glass window. Over 155 years old, St. Xavier’s Church in Camp1 is one of Pune’s first Catholic Church-run by Jesuit2 priests. Located at St. Vincent Street, the church has a glorious old-world charm to it. E v a l u a t i n g t h e S p a c e:

Fig 56: Image showing the Church view Source: Photograph taken by Devyani Kolapkar, May 2019.

Cobblestone exterior, huge arched entrances, stained glass windows, high ceilings with wooden planks, walls boasting of oil paintings depicting the life of Christ. Being a part of this huge vault makes one feel dwarfed by this vast and imposing prayer hall. The numerous memorial stones of these yellowing marbles tell yet another story of its origin and congregation. (Pandit, 2016) Being just adjacent to a very busy road with trucks and loads of people honking in the traffic this building across the street is a different world altogether. The reason being the line of trees that help to create that barrier from the busy road. Though the alley outside the church which connects to the main road is very quiet because of the residences, St. Vincent School and a free service clinic run by the church around it also majorly serves as a parking space for the neighbours.

1 Pune Cantonment, also known as Pune Camp, is a military cantonment located in Pune, Maharashtra in India. Which is now a big market place. - en.wikipedia.org/ wiki/Pune_Camp 2 A Jesuit is a Roman Catholic priest who is a member of the Society of Jesus, a religious group begun in 1540. - dictionary.cambridge.org/Jesuit

The Church merges in the surrounding with the stone work but at the same time stands out with its unique architectural features.

Fig 57: CHURCH STREET ELEVATION

MAPPING SPACE IN DIFFERENT TIMEZONES USERS

6:00am to 11:00am

USERS

12:00 noon to 6:00pm USERS

7:00pm to 10:00pm

USERS

Festival season

Fig 58: Mapping the urban crowd of users at different time of the days

Fig 59, 60, 61, 62: Pictures showing the surrounding activities of Church Source: Photograph taken by Devyani Kolapkar, May 2019. Photograph taken by Joe Zachs in April 2008, https://www.flickr. com

Religious Building Immediate Precinct Hindu owned shop Muslim owned shop Christian owned shop General shop CHURCH PLAN SHOWING COMMERCIAL SPACES AROUND

Fig 63: Panoramic view of St. Xavierâ&#x20AC;&#x2122;s Church and its precincts showing the road parking and the various commercial business that happen in the surroundings. Source: Photograph taken by Devyani Kolapkar, May 2019.

Parking on both sides of the road, giving very less space for pedestrians

School on the side with a sharing ground

Ground for various school and church activities

Main Church

Side road to the church and the residences around

Fig 64: CHURCH STREET SECTION

F e s t i v e a c t i v i t i e s: This creates an urban setting which tries to manage to very different spatial activities by using buffer spaces that serve a different purpose for the public. The students and the residents living around become part of the mass and Christmas carols1 . The faithful commune here every day, or on Sundays, for services, weddings or funerals. But what is unique here is the pulsating activity of people who attend the events (Pandit, 2016). During Christmas, the church is beautifully decorated with bells and other decorations and filled with the music played by student bands and choir singing carols from the eve. The streets of the near the church like the camp area is decorated with Christmas lights and decorations in red and white. It becomes like the whole city comes to celebrate the festival in these areas. M e m o r i e s o f p e o p l e:

Fig 65: Photograph showing the people praying during Christmas festival Source: Image taken by TinseVarghese in Dec 2018

The faithful have fond memories of the group mass and feast carried on in the church. During Christmas the church gets lit with decorations and lights, inviting everyone to pray. The old visitors still feel the same vibes as before with the same charisma within the new generation of people visiting. The people from different religions also come to visit the church during Christmas to enjoy the carols and celebrations held there. As December starts people await the start of Christmas decorations and celebrations on the streets of the camp. Christmas now has become more than just carols and prayers in the church, the city comes together to celebrate it with great enthusiasm. The streets of the market come alive with vendors selling Christmas-themed products and shops offering a variety of products.

1 Christmas carols are special songs that are sung during the Christmas season. The songs are about Jesus and the time when he was born. â&#x20AC;&#x201C; www.projectbritain.com/ Xmas/carols

CHAPTER 4 SPATIAL UNDERSTANDING

ANALYSIS OF RELIGIOUS PRECINCTS

Kasba Ganpati Temple

Spatial Quality

Prominent physical features

Social Life

Ohel David Synagogue

Babajan Dargah

St. Xavierâ&#x20AC;&#x2122;s Church

Kasba Temple being a comparatively smaller and artculated spiritual space creates a sense of connection within. Though the structure being directly on the face of the road forms a little chaos for the pedestrians.

The synagogue as seen from the main road, has a huge volume to the interior space. It may look powerful and a strong statement that it portraits with its color and the tall tower, it is a discreet and serene space within.

The small shrine of the saint, is a place to meditate or send prayers. Being right on the face of a busy road, it is always filled some activity happening in or around. Being a compact space it becomes just enough for a handful of people to worship at the same time.

The church though surrounded by a school on one side and a busy road on the other still manages to maintain peace and serenity. Being a spacious enormous structure, the activities generally are carried out in peace within the premises.

The traditional vernacular arches create an enclosure which feels comfortable to human scale.The wooden structure definitely adds warmth

The red brick architectural vocabulary with neo gothic arches and the monumental clock tower establishes a very fixed memory to any viewer seeing it for the first time.

The white dome and the minar soaring up is a beautiful feature that stands out from the flat roofed buildings. The jaali work on the arched gateways reminds of the Mughal architecture.

The cobblestone exterior and glass painted arched windows makes the building stand out from the other structures around it. The volume of the structure generates the effect which is felt from the exteriors too.

Due to the space restrictions inside, a lot of activities spill outside. The stalls selling flowers and sweets for offerrings occupy the adjacent sides those giving it a more spiritual feel to enter the space with the smell of them.

Jews being in the minority group of people in the city, the space is occupied for prayers or special occasions only. The road outside is generally packed with parked cars or a few passerbys. The social gatherings generally occur within the building itself.

The life around dargah is always active with movement happening around it, of people or vehicles. With all the commercial shops overlooking the dargah, the footfall for the shrine and the shops is always busy.

The life around the church is very peaceful as it is placed on the connecting quiet alley which is covered with trees. The faithful generally dont spend much time around the precinct as the road is narrower and doesnâ&#x20AC;&#x2122;t give much scope for activities.

4.1 A N A L Y S I S

Pune being a part of a secular country has witnessed modernization spread across the city, also the awareness of secularism has now become more prominent and accepted in the society. Even the diverse religions seen in India with some being in the majority while some just a handful. A comparative analysis to understand the spatial experience that connects with the cultural interface to the sanctity of the building, giving people the experience of differential behaviour of space. As observed in the analysis, each religious space has its own significance and different spatial quality and sanctity maintained. The analysis doesnâ&#x20AC;&#x2122;t compare the greater architectural form or the better designed space, it tries to show that each space has its own story but their main aim remains the same of creating the spiritual space where one can find peace and feel closer to their beliefs. It is thus understood that creating spaces of inter-religion interaction is very crucial not just for the religious building but also for the community and the city as a whole. While doing so it is also important to keep the religious sanctity of the space intact. Mapping the urban spaces and critically analysing each precinct helped in understanding the spatial quality and inter religious interactions in the surroundings. This also helps to realize that mobilizing the ease of movement to the sacred space and its spatial activities adds more value to the spiritual sanctity and urban significance of the area.

People are the soul of the city and public spaces serve as nodes in the city, where people gather, and celebrate the goodness of life. Public places have always been a part of human civilization. It is a road joining two important destinations, a vibrant street developed along a linkage, a temple square or even a heritage site which aspire people. (Shamkuwar, 2012) The city is an amalgamation of the souls and spaces that illuminates the city and make it a liveable space. And these spaces provide hope, motivation, peace and warmth which becomes necessary for any growing cosmopolitian settlement. The experience of the public space is the experience of a city, which is true for the visitors and the inhabitants.

Fig 66: Photograph showing an event in Pune Source: Picture taken by Author, July 2018

4.2 C O N C L U S I O N Pertaining the uniqueness and differential spatial quality in each religious structure brings its own aura around it. People build shops, parking, and movement or just passing by these structures one feels the radiation of positivity. These structures not only change the monotony of the area but also create a positive social and engaging platform for people to meet and share. A building which only started with the ideology of spirituality now became a communal gathering and a place to exchange ideas and knowledge. Secularism is sensed when it is observed that religious buildings that were once build by their community living around, is now a part of a more secular surroundings with different commercial activities by different belief people starting. This when we start to see the communal harmony growing and the business opportunities supporting it. Irrespective of gender, religion, community or caste these public spaces create openness and common grounds with a regeneration approach. Each religion has its own vivid style and spatial needs. As the city expands and communities grow need of having a spiritual structure in the vicinity becomes a need. As this city grew organically and many factors affecting then were responsible in the structure that we see today. Thus in the context of the findings, a conclusion can be drawn that each person may perceive a different wavelength at different religious spaces. Since each precinct is designed and evolved due to various factors like location, community, politics, etc. the impact may vary but it gets all the way different during the festive times. Which is also depended on religion, beliefs and different kinds of festival celebrations. Community is bind together by religious buildings. And these buildings help to strengthen the social bond in daily life. Religious public spaces form the social interactive space with not just the religious building but also the communal activities developing around it. It creates a community congregational space which enables more public interaction and participation. They are one of the social integral zones that binds the community culturally and keeps the tradition alive. 67

CHAPTER 5 CITATION

5.1 B I B L I O G R A P H Y Appadurai, A., 1988. The social life of things. Pune: Cambridge University Press. Bambawale, D. A., 2017. Design Concept of New Urbanism for Planning Second Renaissance in Developing Fringes of Metropolitan Cities: Pune, Pune, India: International Research Publication House. Bambawale, D. A., 2017. Design Conceptof New Urbanism for Planning Second Renaissance in Developing Finges of Metropolitan cities: Case Example of Pune, Pune: International Research Publication House. Calvino, I., 1997. Invisible Cities. London: Vintage Books. Contents, W., 2016. www.worldarchitecture.org. [Online] Available at: https://worldarchitecture.org/architecture-news/cevzg/exclusive-balkrishna-doshi-unveils-the-details-of-the-revitalisation-of-bhadra-fort.html [Accessed 4 7 2019]. Dovey, K., 1999. Framing Places. New York: Routledge. Durkheim, E., 1915. The Elementary Forms of the Religious Life. London: George Allen & Unwin Ltd.. Dutt, B. B., 1925. Town Planning in Ancient India. Calcutta: Thacker, Spink & Co.. Gurpreet Mahajan, S. J., 2007. Religions, Democracy and Governance; Space for the Marginalized for Contemporary India, New Delhi: Department of International Development. Henri, L., 1991. The Production of Space. Cambridge: Basil Blackwell. Jaymala Diddee, S. G., 2000. Pune Queen of the Deccan. Pune: Elephant Design Pvt. Ltd.. Knott, K., 2016. Iconic Religion in Urban Space. Material Religion, 12(2), p. 14. Nelson, R., 2010. New Holy Wars. s.l.:Penn State University Press. Ray Bradbury, J. P. I., 1999. You are here. illustrated ed. Phaidon: s.n. Sehgal, M. T. V., 2017. Traditional Indian religious streets: A spatial study of the streets of Mathura, Lucknow: Higher Education press. Shen, Y., 2018. www.archdaily.com. [Online] Available at: https://www.archdaily.com/891984/is-religious-architecture-still-relevant/> ISSN 0719-8884 [Accessed 13 August 2019]. Space, T. S. P. o. U., 1994. M. Gottdiener. Austin: University of Texas Press. Veer, V. d., 2002. Religion in South Asia. Annual Review of Anthropology. Amsterdam: University of Amsterdam. UKEssays. November 2018. Successful Open Public Spaces Cultural Studies Essay. [online]. Available from: https://www.ukessays.com/essays/cultural-studies/successful-open-public-spaces-cultural-studies-essay. php?vref=1 [Accessed 28 August 2019].

5.2 L I N K S http://www.urban-sacred.org/ https://eprints.lancs.ac.uk/id/eprint/80506/1/Introduction_Iconic_Religion_final_1_March_formatted.pdf https://www.tandfonline.com/doi/full/10.1080/17432200.2016.1172759 http://www.iaacblog.com/projects/realities-towards-socially-sustainable-urban-strategy-beirut-city/ https://www.sangath.org/projects/revitalization-of-bhadra-precincts-ahmedabad/ https://www.kevinrdshepherd.info/hazrat_babajan.html www.myjewishlearning.com/article/the-cantor/ www.encyclopedia.com www.lexico.com en.wikipedia.org http://indianjews.org/en/research/jewish-sites-in-india/56-ohel-david-synagogue https://www.encyclopedia.com/international/encyclopedias-almanacs-transcripts-and-maps/ jews-india www.definitions.net/definition/DARGAH https://www.independentphilosophy.net/Hazrat_Babajan.html#44 https://customwritings.co/successful-open-public-spaces-cultural-studies-essay/

5.3 L I S T O F C O N T E N T S Fig 1: Sketch showing the street of Pune city Fig 2: Photograph of Shaniwarwada- The oldest Heritage structure in Pune city, which is now turned into a heritage public park. Fig 3: The above image showing the old street of Pune during the 19th Century which shows the spatiality and the density of the space. During that era the roads very wide enough for the population that it was catering to. Though the urban plazas were not as developed the residents created their social gathering spots. Fig 4: The above picture shows the current scenario of the streets in the old city of Pune. We can see the vibrancy chaos created by commercial buildings and how it helps to develop the urban scenario around it. Fig 5: Photograph showing the chaos on the street of Pune city. Fig 6&7: Collage Map of Pune City Fig 8&9: Sketches depicting the origin of Pune city. Fig 10: Maps showing the growth of Pune city Fig 11: Chronological Development of Pune Fig 12: collage showing the selected precincts Fig 13: The above picture view of plaza redevelopment in the old city of Ahmedabad. Fig 14: Image showing the planning strategy and implementation done in this project. Fig 15: Demography of Pune city with respect to the religions practised Fig 16: Map pointing the various religious buildings across the city Fig 17: Temple precinct plan Fig 18: Picture showing the front elevation of the temple. Fig 19: Temple street section Fig 20: Mapping the urban crowd of users at different time of the days Fig 25: Temple plan showing commercial spaces around Fig 26: Panorama of the street showing the highlighted Kasba Ganpati temple and the surroundings with residences and commercial shops that create the streetscape for the urban space. Fig 27: Temple street elevation Fig 28: An old photograph showing the time when the followers came for prayers at the temple. Fig 29: Interior view of the temple complex. Fig 30: Image showing the street view of the temple precinct

Fig 31: Synagogue precinct plan Fig 32: Image showing the view of Ohel David Synagogue from the street. Fig 33: Synagogue Street Elevation Fig 34: Mapping the urban crowd of users at different time of the days Fig 35, 36, 37, 38: Images showing the surrounding activities of the synagogue. Fig 39: Synagogue plan showing commercial spaces around Fig 40: Panoramic view capturing the busy street with the Synagogue in the background, standing tall which can be noticed from a distinct space too. Fig 41: Synagogue street section Fig 42: View of the entrance to the Synagogue. Fig 43: Image showing the festive time at the Synagogue Fig 44: Mosque precinct plan Fig 45: Image showing the view of the Dargah Fig 46: Dargah street section Fig 47: Mapping the urban crowd of users at different time of the days Fig 48, 49, 50: Pictures showing the surrounding activities of Dargah Fig 51: Panoramic view of Babajan Dargah and its precincts showing the road junction and the various commercial business that are flourished in the surroundings. Fig 52: Dargah street elevation Fig 53: Image showing the festive Ramadan time at Dargah Fig 54: Picture showing a beautiful exchange of stories during Ramadan festival. Fig 55: Church precinct plan Fig 56: Image showing the Church view Fig 57: Church street elevation Fig 58: Mapping the urban crowd of users at different time of the days Fig 59, 60, 61, 62: Pictures showing the surrounding activities of Church Fig 63: Panoramic view of St. Xavierâ&#x20AC;&#x2122;s Church and its precincts showing the road parking and the various commercial business that happen in the surroundings. Fig 64: Church street section Fig 65: Photograph showing the people praying during Christmas festival Fig 66: Photograph showing an event in Pune